This is the forty-eighth letter from Master Sheng Yen, who now resides in the of Ultimate Bliss. In this message, he reflects upon his past teachings and the necessity of the Pure Land Gate for true liberation. Recorded by the chief writer, Venerable HaiZe, on August 18, 2017.
Master Sheng Yen speaks:
". The purpose of practising the Buddha’s teachings is the same whether one is a lay practitioner or a monastic; the only difference lies in the speed at which one attains Buddhahood. Regardless of one's path, human life is rare, and the Buddha’s teachings are even harder to encounter. To be born as a human in this lifetime is incredibly precious.
The Image and the Reality
When I was in the world, I was often seen as a man of simple means, possessing a refined and scholarly air. When my disciples photographed me, they always preferred to capture me standing, with the wind gently blowing the hem of my long robes. With my thin face set against a backdrop of green mountains and flowing water, that image moved countless followers to faith. My writings, filled with Zen-style teachings on how to 'see through' and 'let go', captured the hearts of many, leading them to enter the gates of Dharma Drum Mountain.
Those who became Dharma protectors or volunteers had their own lives and careers in society. Yet, they were willing to give up their weekends and holidays to serve the public with their own strength. Entire families and groups of friends would climb the mountains together, attend Dharma assemblies, join meditation classes, or participate in chanting groups. They would even visit local temples to engage in community activities. They felt they had a place to belong, a sense of purpose, and a way to serve others. In some cases, these activities even improved their family relationships—what many call 'humanistic Buddhism'. They seemed to live well, practising and moving forward. At the time, seeing these followers and volunteers, I felt comforted. I could see politeness, humility, and a willingness to serve in their smiles. But now, I realise I was wrong. That is not enough. At most, it only provides a temporary sense of peace and tranquillity in this lifetime. They remain trapped in the same cycle of birth, aging, sickness, and death, and the same six realms of rebirth.
The Hardship of True Liberation
The purpose of practising the Buddha’s teachings is the same for everyone; it is just a matter of how quickly one achieves the goal. Regardless, human life is rare, and the Buddha’s teachings are difficult to hear. To be born as a human in this lifetime is precious, and to be able to hear the Buddha’s teachings is even rarer—it is a hardship among hardships, none greater than this. The goal of practising the Buddha’s teachings is to end the cycle of birth and death, transcend the three realms, and attain the Buddha’s path. If one is still trapped in the six realms of rebirth in the next life, then this lifetime of practice has truly been in vain!
Let us be clear: no matter how strictly one observes the , how deep one’s meditative concentration is, or how much wisdom one opens through Zen practice, if one ends up in the six realms of rebirth after death, that practice only served to calm the mind, reduce the creation of , and simplify one’s life for a better rebirth. It is truly a pity! Because one has not escaped the cycle of birth and death, this lifetime of practice is wasted. Do not blame me for speaking so bluntly! In this current lifetime, unless one becomes an awakened being, no one knows if they will be able to be born as a human again in the next life. One must practise until one achieves the of one's true nature. Otherwise, one must be reborn in the Western Pure Land of Ultimate Bliss, where one can avoid the cycle of rebirth and continue to practise until ultimate liberation is attained.
The Danger of Neglecting Pure Land
My mistake was that, in my focus on promoting the teachings of Guanyin and Zen practice, I viewed the Pure Land Dharma Gate as merely an ordinary method. I did not realise that for beings in the Dharma-Ending Age, whose karma is so heavy, it is absolutely necessary to rely on both and the Buddha’s power to have any possibility of liberation. I also overlooked the terrifying nature of the laws of karma and cause and effect. At the moment of death, even if one is surrounded by monastics and devoted followers chanting for them, the deceased can hardly resist the backlash of their own . These forces will pull them down, preventing them from reaching the Western Pure Land. Instead of reaching the Western Land, they fall into the three lower realms, becoming ghost realm beings, guarding their graves, their lands, and their mountains. It is not worth it!
What is even more terrifying is that the Dharma lineage I passed down can, at best, lead people to the heavenly realms—and that is being generous. It does not enable them to become an awakened being in this lifetime, nor does it allow them to be reborn freely in the Western Pure Land of Ultimate Bliss. This is a grave sin! A grave sin!
A Final Plea for Change
Why am I speaking so plainly? Because this is already the forty-eighth letter, and I have yet to receive any response. At first, I spoke with subtlety, but now I have no choice but to be direct. Originally, this was meant to be an internal adjustment for the educational direction of my own organisation, but now it seems I must make a public appeal. There are other matters as well. If the organisation could send a representative to visit the Hsiang Kuang Pure Land Buddhist Centre to speak with me, perhaps there would be a turning point, and the entire organisation would not have to fall into the six realms of rebirth. I have said all I can. Reflect deeply! Reflect deeply!"
